(103:1) By the time!

(103:2) Lo! Man is in a state of loss;

(103:3) save those who have faith and do righteous deeds, and counsel each other to hold on to truth and counsel each other to be steadfast.¹

1. Time, in the sense of both present and past, is invoked here in order to assert that man is in a state of loss. Only those possessing the following four traits are safe from this loss: (i) Faith, (ii) - Righteous deeds, (iii) Counselling each other to hold on to truth, and (iv) Counselling each other to be steadfast. Let us, then, study each of these in detail.

As to the oath, it has already been explained by us that Allah has not invoked any created object in view of its glory or any wonderful feature it possesses, Rather, it is done only in order to assert the truth presented by Him. The invocation to time here signifies only this much: that time has been a witness to man’s loss. Those who possess the four traits identified above, however, are exempted from such loss.

al-‘asr stands for both the past and the present. The latter constantly changes into the former. The same holds for the future, which turns all the time into the present and then the past. So, all units of time are included in the above expression. What the testimony of time signifies is that history bears witness to the loss of such men who are devoid of the four essential traits. It goes without saying that Allah has granted a period of time to every individual and community as part of His trial. It is akin to the time allotted to every student for answering a question paper in an examination hall. Again, it is commonplace that time flies. Yet even a second is a large unit of time. For within a single second light travels a long distance, indeed as many as 1,86,000 miles. There might even be faster phenomena in the universe and about which we presently have no knowledge. Anyway, in taking time as the period granted to us for action, be it good or evil, everyone feels that time passes very quickly. Imam Razi has cited this illuminating report about a Sufi master who spoke about how he grasped the meaning of Surah al-‘Asr while observing the conduct of a shopkeeper selling ice. He was crying: “Mercy be on him whose asset has been disappearing fast! Mercy be on him whose asset has been melting fast.” Upon hearing this I followed what is meant by the verses: “By the time! Lo! Man is in a state of loss.” For, the span of life granted to man has been decreasing, like melting ice. If man lets time pass by idly or spends it on doing evil, it amounts to his loss. Thus, the invocation to time underscores that the flux of time testifies that those who are devoid of the four traits are incurring loss. Only those who have the four traits and perform accordingly are safe against loss. We may revert to the analogy of a student in an examination hall: if he wastes his time and does not answer his question paper, the wall clock tells him his loss. Only those students who utilize each and every second of the allotted time for solving the question paper to the best of their ability will be rewarded.

Although ‘man’ is used in a generic sense in this Sarah, it nonetheless exempts certain men from loss, but only those who are characterized by the four traits. The above Qur’anic assertion is applicable to every individual, group, community as also the whole of mankind. This loss will be faced by all those who are devoid of the four traits, be they individuals or a collective body of human beings. The verse states a universal law of nature, valid for everyone. For example, poison, being lethal, is bound to kill whoever takes it - an individual or a group or a community or the whole of humanity. The lethal nature of poison is an incontrovertible - constant, which is not changed even when taken collectively by all human beings. By the same token, it is an undeniable truth that anyone who is devoid of the four traits is bound to suffer loss. Truth cannot be altered by the fact that individuals or communities or indeed all human beings are devoid of these traits or that they all agree on professing and practicing unbelief, evil deeds and counsel one another to do evil and to give in to the desires of their base selves.

As for the Qur’anic use of the word khusr, this represents loss, as opposed to profit. Loss is a fairly common term and concept in business and commence. Loss is also used in the context of total loss, culminating in someone’s bankruptcy. The Qur’an employs both khusr and its. opposite, success. However, the Qur’anic concept of success is not a synonym for worldly prosperity and riches. Rather, it embraces abiding success in both worlds. By the same token, its concept of loss is not identical with failure or lack of resources in this life. Rather, it embraces total loss in both worlds. We have elucidated earlier the Qur’anic concepts of loss and success: (see Towards Understanding the Qur’an, Vol. Ill, al-A’raf 7:n. 9, pp. 6-7; al-Anfal 8: n. 30, p. 152; Vol. IV, Yunus 10: n. 23, pp. 21-24; Vol. V, Bani Isra’l 17: n. 102, pp. 68-69; Vol. VI, al-Hajj 22: n. 17, p. 13; al-Mu’minun 23: nn. 1,2, 11 and 50, pp. 77-78, 86-87 and 105-107; Vol. VILL, Luqman.31: n. 4, p. 122 and al-Zumar 39: n. 34.

In the Qur’anic parlance one’s worldly success does not represent his true, abiding success. Likewise, what people generally take as loss is not real loss. One’s loss in this world may result in success in the Hereafter. (For a detailed discussion on this Qur’anic truth see Towards Understanding the Qur'an, Vol. IV, al-Nahl 16: n. 99, p. 362; Vol. V, Maryam 19; n. 53, pp. 173-174; Ta Ha 20: n. 105, p. 237 and al-Layl 92: nn. 3-5.) So the Qur’anic assertion is loud and clear: those devoid of faith and good deeds will be in loss in both worlds. Conversely, those endowed with faith and good deeds will enjoy success in both this and the Next Life.

Let us now study those four traits that save man against loss.

The first and foremost trait is faith. At places the Qur’an describes faith as one’s verbal testimony to faith, as, for example, in al-Nisa’ 4: 137, al-Ma’idah 5: 54, al-Anfal 8: 20 and 27, al-Tawbah 9: 38 and al-Saff 61: 2. However, it actually stands for one’s true conviction. In Arabic idiom Iman signifies testifying and believing.

The following Qur’anic passages define what faith is:

Indeed, the ones possessed of true faith are those who believed in Allah and His Messenger and then they did not entertain any doubt... (al-Hujurat 49: 15)

Those who say “Allah is our Lord” and then remain steadfast. (Ha’. Mim. al-Sajdah 41: 30)

The true believers are those who, when Allah’s name. is mentioned, their hearts quake ... (al-Anfal 8: 2)

Those who truly believe, they love Allah more than all else. (al-Baqarah 2: 165)

But no, by your Lord, they cannot become true believers until they seek your arbitration in all matters on which they disagree among themselves, and then do not find the least vexation in their hearts over your judgement, and accept it in willing submission. (al-Nisa’ 4: 65)

The following verse clarifies that verbal affirmation of faith is not sufficient; one should also truly believe. It, thus, draws a distinction between verbal testimony and true faith: Believers! Believe in Allah and His Messenger... (al-Nisa’ 4: 136)

The Qur’an categorically states the articles of faith. First, one should believe in Allah. This belief is not restricted to His existence - only. Rather, one should believe in Him as the only One True God, without any partner, and deserving of man’s worship, service and obedience. It is He Who makes and mars man’s fate. One should turn only to Him while making supplications and repose all trust only in Him. Only He is authorized to issue commands and to forbid things. Man is obliged to obey His commands and to refrain from what He has forbidden. He is All-Hearing and All-Seeing. Man’s innermost thoughts and motives, what to say of his actions, are in His knowledge. Next, one should believe in the Messenger.as the guide and leader appointed by Allah. All of his teachings represent divine commands. He embodies the truth and must be obeyed. One’s belief in Messenger ship extends to belief in angels and Scriptures, including the Qur’an. For, the Messenger has instructed belief in these. Next, one should believe in the doctrine of the Hereafter in the sense that the present life is not terminal. On the contrary, man will be resurrected after death and render his account of his deeds to Allah. Those adjudged as pious according to divine reckoning will be rewarded and those declared as evil will be punished. This set of beliefs serves as an excellent plank for good morals and manners, facilitating a pious way of life. Without faith, one’s life, no matter how prosperous it might be, is like a rudderless ship swayed by the waves and a lacking anchorage.

Good deeds are also essential, next to faith, for protecting man against loss. The Qur’anic allusion is to all righteous deeds. However, one’s good deed must flow from faith. They should originate from the guidance imparted by Allah and His Messenger. The Qur’an always gives precedence to faith and does not brand an act as righteous unless it is rooted in faith. It does not promise any reward for a good act that is devoid of faith. At the same time, it is no doubt true that only such faith is credible and useful as prompts man to do good. Otherwise it would be a hollow claim, negated by misdeeds, if one deviates from the ‘Way of Allah and His Messengers in the face of claiming faith. Faith and righteous deeds are, so to speak, the seed and its resultant tree. Without a seed, a tree cannot shoot up from the earth. If no tree grows, it is assumed that the seed is lost in the soil. The Qur’anic tidings of reward are thus only for those who embrace faith and perform righteous deeds. The same truth is asserted in this Sarah whereby without righteous deeds, one’s faith alone cannot save one from loss. In sum, the second essential trait is also faith, a faith: that enables good deeds.

These two traits should, thus, adorn an individual. Yet the Surah also speaks of two further traits that help one avoid loss. These are counselling one another to hold on to truth and being steadfast. In other words, believers who do good should not lead life as isolated individuals. Rather, their union should result in the construction of a believing, righteous community. Each member of this community owes the responsibility of not letting any decay set in. That is why all its members are asked here to exhort one another to adhere to truth and to practice steadfastness.

Truth is the antonym of falsehood. Truth conveys in the main these two ideas: (i) Something that is sound, correct and in accord with justice and equity, be it related to articles of faith or worldly affairs. (ii) Something that one is obliged to perform. The reference is to one’s obligations to Allah, to one’s fellow human beings and to one’s own self. The exhortation of believers to one another regarding truth thus means that they should not silently watch the rise of falsehood in their midst. Rather, they should stand against it. Not only should everyone adhere to truth, speak truth, follow justice and equality and discharge their duties to others, they should also urge other members of the community to do the same. This alone can protect society against moral disorder and decay. If this spirit is lacking in a society, it is bound to face loss. Even those who adhere to truth suffer loss, if they helplessly watch disregard for truth in their society. In Verses 78-79 of al-Ma’idah one notes the articulation of the same truth: the Prophets David and Jesus, son of Mary, (peace be upon them) reproach the Children of Israel for their inaction and insensitivity towards the incidence of crime and sin in their society: they had stopped forbidding one another from doing any wrong. Likewise, Verses 163-166 of al-A’raf state that as the children of Israel openly violated the law of the Sabbath, divine penalty struck them and only those were spared who had tried to discourage such transgression. Another relevant Qur’anic verse is: “And guard against the mischief that will bring punishment not only to the wrongdoers among you,” (al-Anfal 8: 25). Accordingly, enjoining good and forbidding evil is prescribed as one of the duties of the Muslim community and they are branded as the best community in view of discharging this duty, (Al ‘Imran 3: 104 and 110).

Another prerequisite for protection against loss is that the believers should counsel one another to be steadfast. They should bear patiently with all the troubles and hardships they encounter in adhering to and supporting truth. Faced with losses and threats for pursuing the cause of truth, they should encourage one another to display steadfastness, for this will help the community overcome the tide of problems. (See also al-Dahr 76: n. 16 and al- Balad 90: n. 14.)